"فتوى بشأن الإرهاب هو 600 صفحة (الأردية إصدار) ، (النسخة الإنكليزية) 512 صفحة مرسوم الإسلامية المؤثرة عالم الدكتور محمد طاهر القادري المجاهدين الذي يوضح من القرآن والسنة على أن الإرهاب والتفجيرات الانتحارية غير عادلة بحيث شرهم غير إسلامي. إطلاق سراح الدكتور قدري الفتوى في 2 مارس 2010."
Fatwa on Terrorism is a 600-page (Urdu version), 512-page (English version) Islamic decree by influential scholar Dr Muhammad Tahir-ul-Qadri which demonstrates from the Quran and Sunnah that terrorism and suicide bombings are so unjust that their evil is un-Islamic. Dr Qadri released the fatwa on 2 March 2010.
The 512-page English book version of the Fatwa — Fatwa on Terrorism and Suicide Bombings — (London: Minhaj-ul-Quran, 2011. ISBN: 13-978-0-95518-889-3) has a foreword by Prof John Esposito and an introduction by Dr Joel Hayward, both of whom share Dr Qadri's scholarly assessment that, regardless of any intention, the evil of terrorism remains evil and must be exposed, opposed and condemned.
This fatwa is a direct refutation of the ideology of Al-Qaeda and the Taliban. It is one of the most extensive Islamic anti-terrorism rulings, an "absolute" condemnation of terrorism without "any excuses or pretexts" which goes further than ever and declares that terrorism is kufr under Islamic law. The launch was organised by Minhaj-ul-Quran UK. Dr Qadri said during the launch that "Terrorism is terrorism, violence is violence and it has no place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts."
The fatwa received widespread media attention and was positively covered by the international press.
According to CNN, experts see the fatwa as a significant blow to terrorist recruiting. CNN's Amanpour declared it to be fatwa for peace. while the US State Department declares the Fatwa to be significant step in taking Islam back from terrorists.
Douglas Murray has also supported the Fatwa on Terrorism in an article published by the Evening Standard.
In January 2011, the Fatwa on Terrorism was discussed at the World Economic Forum Annual Meeting 2011 which is regarded as a tool to combat terrorism.
Fatwa on Terrorism is a 600-page (Urdu version), 512-page (English version). Its an Islamic decree by influential scholar Dr Muhammad Tahir-ul-Qadri which demonstrates from the Quran and Sunnah that terrorism and suicide bombings are so unjust and un Islamic … Click :
Terrorism Rejected in Islam- Religious Edict [Fatwa]: http://t.co/XEo8L2e
FATWA [EDICT]ON SUICIDE BOMBINGS & TERRORISM
BY SHAYKH-UL-ISLAM DR MUHAMMAD TAHIR-UL-QADRI
SUMMARY OF FATWA
The horrendous onslaught of terrorist activity that has continued unabated for the last many years has brought the Muslim Umma, and
in particular, into disrepute. There is no denying the fact that the vast majority of Muslims oppose and condemn terrorism in unequivocal terms and are not ready to accept it as even remotely related to Islam in any manner. However, a negligible minority amongst them seems to give terrorism tacit approval. Instead of openly opposing and condemning terrorism, these people confuse the entire subject by resorting to misleading and perplexing discussions. Pakistan
It may be true that among the fundamental local, national and international factors underpinning terrorism on a global level include: the injustices being currently meted out to the Muslims in certain matters, the apparent double standards displayed by the main powers, and their open-ended and long-term military engagements in a number of countries under the pretext of eliminating terror. But the terrorists' recourse to violent and indiscriminate killings have become a routine affair, taking the form of suicide bombings against innocent and peaceful people, bomb blasts on mosques, shrines, educational institutions, bazaars, governmental buildings, trade centres, markets, security installations, and other public places: heinous, anti-human and barbarous acts in their very essence. These people justify their actions of human destruction and mass killing of innocent people in the name of Jihad (holy struggle against evil) and thus distort, twist and confuse the entire Islamic concept of Jihad. This situation is causing Muslims, the young in particular, to fall prey to doubts and reservations, muddling their minds in respect of Jihad, because those perpetrating these atrocities are from amongst the Muslims. The perpetrators practice Islamic rituals, perform acts of worship and put on outward forms set down in Sharia. This has put not only the common Muslims into a dilemma, but also a significant number of religious scholars and intellectuals, who are disconcerted and curious to know truly the exact and precise Islamic injunctions underpinning the workings, methods and measures these individuals and groups have adopted to cause their havoc.
Furthermore, the Western media is wont of over-reporting incidents of terrorism and extremism around the Muslim world, and does not at all highlight the positive and constructive aspects of Islam, its peaceful teachings and philanthropic philosophy and orientation. Moreover, it does not report the abhorrence, condemnation and opposition prevalent within Muslim communities towards extremists, militants and terrorists. Bracketing both Islam and terrorism together has led only to negative consequences. The western mind conjures up images of terrorism and extremism at the merest mention of the word 'Islam', leaving Western-bred and educated Muslim youth in a most difficult position, and leaving them ever more puzzled. In fact, the present generation of young Muslims all over the Islamic world is falling victim to intellectual confusion, as well as deterioration in the practical fields and in the domain of beliefs and religious tenets.
Because of this situation, two kinds of negative response and destructive attitude are developing: one in the form of damage to Islam and the Muslim world, and the other a threat to humanity, and the Western world in particular. The damage to Islam and the Muslim world is that Muslim youth, not completely and comprehensively aware of Islamic teachings, and under the influence of the media, regard terrorism and extremism as emanating from religious teachings and attitudes of religious people. This misplaced thinking is alienated them from religion, leading them to atheism, and posing a serious danger to the Muslim Umma in future. On the other hand, the danger threatening the Western world and humanity is of the above-mentioned policies and stereotyping of Muslims provoking a negative response among some of the Muslim youth, who regard these attacks against Islam as an organised conspiracy from certain influential circles in the western world. By way of reaction, they are gradually becoming extreme and militant in their outlook, departing moderation and a poised outlook on life, and, charged with hatred and revenge, ultimately becoming terrorists, or at the very least being groomed into the extremists’ designs. Thus, Western policies are instrumental in producing and inducting potential terrorist recruits and supporters, with no end in sight. In consequence, both the Muslim Umma, as well as humanity, is heading towards catastrophe.
Moreover, these circumstances are heightening tension, and creating an increasingly large deficit of trust between the Islamic and the Western worlds. The upsurge in terrorism is paving the way for greater foreign interference in and pressure on the Muslim states. This widening gulf is not only pushing humanity towards inter-faith antagonism at the global level but also reducing totally the possibilities of peace, tolerance and mutual coexistence among the different human societies of the world.
We thought it necessary, under these circumstances, to place the Islamic stance on terrorism precisely in its proper perspective before the Western and Islamic worlds, in the light of the Holy Qur’an, Prophetic traditions and Books of Jurisprudence and Belief. We want to put across this point of view before all the significant institutions, important think tanks and influential opinion-making organisations in the world so that both the Muslims and non-Muslims , entertaining doubts and reservations about Islam, are enabled to understand Islam’s standpoint on terrorism more clearly and unambiguously. The contents of this research work are summarized here briefly.
The first chapter of this document, explaining and elaborating the meaning of Islam, discusses its three categories i.e. Islam (peace), Iman (faith) and Ihsan (spiritual excellence). These three words, literally and metaphorically, collectively represent peace, safety, mercy, tolerance, forbearance, love, kindness, benevolence and respect for humanity.
It has been proven in the second chapter of this document through dozens of Qur’anic verses and Prophetic traditions that the killing of Muslims and the perpetration of terrorism are not only unlawful and forbidden in Islam but also represent the rejection of faith. Through reference to the expositions and opinions of jurists and experts of exegeses and Hadith, it has been established that all the learned authorities have held the same opinion about terrorism in the 1400 year history of Islam.
The third chapter of this work describes the rights of non-Muslim citizens quite comprehensively. The opinions of all the leading jurists in this regard have also been listed in the light of various Qur’anic verses and Prophetic traditions.
In addition to all this, the most important point this research study has undertaken to make revolves around the thought, ideology and mindset, which pits a Muslim against another and finally leads him to massacre innocent humans. Such a mindset not only regards the killing of women shopping in markets and schoolgirls permissible but also a means of earning rewards and spiritual benefits. What power or conviction rouses him to kill people gathered in the mosque, and earn
Paradise through carnage? Why does a terrorist decide to end his own life, the greatest blessing of Allah Almighty, with his own hands through suicide bombings? How does he come to believe that by killing innocent people through suicide bombing he would become a martyr and enter
mind of every person possessing common sense. While furnishing befitting answers to these questions, we have relied on historical facts, besides scholarly arguments, which the Holy Prophet (blessings and peace be upon him) himself predicted. By undertaking a comprehensive analysis of the signs, beliefs and ideologies of the Khawarij through the Qur’anic verses, Prophetic traditions and jurisprudential opinions of jurists, we have established that the terrorists are the Khawarij of contemporary times.
After declaring terrorism as forbidden, and an act of rebellion and brutality, and indeed of infidelity, we have drawn the attention of all the responsible powers and stakeholders to the topic "Call to Reflect and Reform", to the need for eliminating all the factors that cause people to entertain doubts, and reinforce the hidden hands actively engaged in spreading the plague of terrorism. A notable theme under discussion these days is that since foreign powers are causing unwarranted and unjustified interference in Muslim countries, including Pakistan, the so-called Jihadi groups have thwarted them by launching the offensive, inflicting upon them devastating blows and that their actions, though not right and justifiable, should not be reviled and condemned because their intention is to defend Islam. In our view, this is an awful syllogism and a most deplorable stance. To remove this misconception, we have specified a brief portion of the treatise, in the beginning, to this subject, bringing to the fore the fact that, in the light of the Qur’an and Hadith, evil cannot become good under any circumstances, nor can oppression transform itself into virtuous deed due to goodness of intention.
After these explanatory submissions, we also regard it our fundamental duty to let everyone know without any grain of doubt that we are going ahead with the publication of this research work solely for the sake of the respect and dignity of Islam and in the service of humanity. We do not mean to condone or approve the unpopular and unwise policies of global powers through this edict, nor do we aim to justify the wrong policies of any government, including that of
. We neither seek the pleasure of any government, nor tribute or appreciation from any international power or organisation. As always, we have taken the initiative to perform this task as a part of our religious obligation. Our objective in doing so is to wash off the stain of terrorism from the fair face of Islam, to familiarise the Muslims with the real teachings of the Holy Qur’an and Sunna and attempt to rid humanity suffering from the raging fire of terrorism. Pakistan
May Almighty Allah bless this endeavour with His benevolent acceptance through the holy means of His Beloved Messenger (blessings and peace be upon him).
THE FORBIDDANCE OF THE INDISCRIMINATE KILLING OF MUSLIMS
THE HONOUR OF THE MUSLIMS’ LIVES AND PROPERTY
1. The dignity of a believer is greater than that of the Ka‘ba
2. Merely pointing a weapon towards a believer is prohibited
3. The forbiddance of the mass killing of Muslims and violence
4. The prohibition of killing someone accepting Islām while fighting
5. Becoming an accomplice to terrorists is also a crime
6. Those attacking mosques are the greatest wrongdoers
THE PUNISHMENT FOR TORTURING AND KILLING MUSLIMS
1. Killing a Muslim is a greater sin than destroying the whole world
2. Killing a human is like disbelieving
3. The massacre of Muslims is a blasphemous act
4. Like polytheism, murder too is the greatest wrong
5. Bloodshed is the greatest of all crimes
6. Those burning the Muslims by explosions and other means belong to Hell
7. Those burning the Muslims are debarred from the fold of Islām
8. No act of worship by the murderer of a Muslim is acceptable
9. Those who torture the Muslims will face the torment of Hell
SUICIDE IS A FORBIDDEN ACT
1. The forbiddance and prohibition of suicide
Paradise is forbidden to the one who commits suicide
THE FORBIDDANCE OF THE INDISCRIMINATE KILLING OF NON-MUSLIMS AND OF TORTURING THEM.
1. Killing the non-Muslim citizens is forbidden
2. The forbiddance of killing foreign delegates and religious leaders
3. Retribution of Muslims and non-Muslims is the same
4. Avenging a wrong done by a non-Muslim to others is forbidden
5. The forbiddance of looting non-Muslim citizens
6. Humiliating non-Muslim citizens is forbidden
7. The protection of non-Muslim citizens from internal and external aggression.
THE FORBIDDANCE OF TERRORISM AGAINST THE NON-MUSLIMS EVEN DURING WAR
1. The prohibition of the killing of non-Muslim women
2. The prohibition of the killing of the children of non-Muslims
3. The prohibition of the killing of the aged non-Muslims
4. The prohibition of the killing of non-Muslim religious leaders
5. The prohibition of the killing of non-Muslim traders and farmers
6. The prohibition of the killing of non-Muslim service personnel
7. The prohibition of the killing of non-Muslim non-combatants
8. Night offensives against non-Muslims is prohibited
9. The burning of the inhabitants of non-Muslim war areas is prohibited
10. Breaking into the enemy houses and looting them is forbidden
11. Damaging the cattle, crops and properties of the enemy is forbidden
THE PROTECTION OF THE NON-MUSLIMS’ LIVES, PROPERTIES AND PLACES OF WORSHIP
THE PROTECTION OF NON-MUSLIM CITIZENS DURING THE PROPHETIC PERIOD AND THE ERA OF THE RIGHTLY GUIDED CALIPHS
1. The protection of non-Muslim citizens in the days of the Holy Prophet (blessings and peace be upon him)
2. The legal status of the protection of non-Muslims in the days of Abū Bakr Ṣiddῑq
3. The legal status of the protection of non-Muslims in the days of ‘Umar
4. The legal status of the protection of non-Muslims in the days of ‘Uthmān
5. The legal status of the protection of non-Muslims in the days of ‘Alῑ
6. The legal status of the protection of non-Muslims in the days of ‘Umar ibn ‘Abd al-‘Azῑz
THE FORBIDDANCE OF ENFORCING ONE’S BELIEFS AND ANNIHILATING PLACES OF WORSHIP
1. The complete freedom of holding fast to one’s religion and its practice
2. Killing a non-Muslim and destroying his property due to religious differences is forbidden
3. Safeguarding the non-Muslims’ places of worship is a practice of the Holy Prophet
4. Safeguarding the non-Muslims’ places of worship is obligatory
5. The annihilation of the non-Muslims’ places of worship located in Muslim-majority areas is prohibited
RULES CONCERNING THE BASIC RIGHTS OF THE NON-MUSLIM CITIZENS IN AN ISLAMIC STATE
REBELLION AGAINST THE
, ADMINISTRATION AND GOVERNANCE IS FORBIDDEN MUSLIM STATE
WHAT IS REBELLION AND WHO IS A REBEL?
(TERMINOLOGY, DEFINITIONS AND SIGNS)
1. The lexical definition of rebellion
2. The technical definition of rebellion
i. Rebellion according to the Ḥanafῑ school of thought
ii. Rebellion according to the Mālikῑ jurists
iii. Shafi‘ῑ’s definition of rebellion
iv. Rebellion in the view of the Ḥanbalῑ school of thought
The Khawārij Strife and Contemporary Terrorists
THE ADVENT OF THE KHAWĀRIJ STRIFE AND THEIR BELIEFS AND IDEOLOGIES
1. Lexical and technical meanings
2. The Khawārij strife in the light of the Holy Qur’ān
3. The advent of the Khawārij disruption in the days of the Holy Prophet
4. The ideological development of the Khawārij disruption in the period of ‘Uthmān
5. The start of the Khawārij as a movement in the ‘Alawῑ period
6. The beliefs and ideologies of the Khawārij
7. The psychology and mental attributes of the Khawārij
8. How the Khawārij would rouse religious sentiments for persuasion
9. The conspicuous innovations of the Khawārij
10. The research work of Imām Abū Bakr al-Ājurrῑ
THE SAYINGS OF THE MESSENGER OF ALLAH ABOUT THE KHAWĀRIJ TERRORISTS
1. The terrorists would appear religious
2. The Khawārij slogans would seem true to the common man
3. The Khawārij would use adolescents for terrorist activities after brainwashing
4. The Khawārij would appear from the East
5. The Khwarij would keep coming until the time of False Messiah (dajjal)
6. The Khawārij will be absolutely debarred from the fold of Islām
7. The Khawārij will be the dogs of Hell
8. The religious appearance of the Khawārij must not be mistaken
9. The Khawārij are the worst of creation
10. A noteworthy point
11. The saying of the Holy Prophet: The decree to eliminate the Khawārij strife
i. The total elimination of the Khawārij is mandatory
ii. Important expositions of the ḥadῑth Imāms
iii. The underlying reason for the comparsion with the people of ‘Ād and Thamūd for the elimination of the Khawārij
iv. The great reward for eliminating the Khawārij
v. The signs of the Khawārij terrorists – a collective picture
The decrees of the Imāms on two known statements about declaring the Khawārij as disbelievers
The first statement: the application of the decree of disbelief to the Khawārij
1. Imām al-Bukhārῑ (256 AH)
2. Imām Ibn Jarῑr aṭ-Ṭabarῑ (310 AH)
3. Imām Muḥammad ibn Muḥammad al-Ghazālῑ (505 AH)
4. Qāḍῑ Abū Bakr ibn al-‘Arabῑ (543 AH)
5. Qāḍῑ ‘Iyāḍ al-Mālikῑ (544 AH)
6. Imām Abu’I-‘Abbās al-Qurṭubῑ (656 AH)
7. ‘Allāma Ibn Taymiyya (728 AH)
8. Imām Taqῑ ad-Dῑn as-Subkῑ (756 AH)
9. Imām Shāṭibῑ al-Mālikῑ (790 AH)
10. Imām Ibn al-Bazzāz al-Kurdarῑ al-Ḥanafῑ (827 AH)
11. Imām Badr ad-Dῑn al-‘Ainῑ al-Ḥanafῑ (855 AH)
12. Imām Aḥmad bin Muḥammad al-Qasṭalānῑ (923 AH)
13. Mullā ‘Alῑ al-Qārῑ (1014 AH)
14. Shaykh ‘Abd al-Ḥaqq Muḥaddith of Dehli (1052 AH)
15. Shāh ‘Abd al-‘Azῑz Muḥaddith of Dehli (1229 AH)
16. ‘Allāma Ibn ‘Abidῑn Shāmῑ (1306 AH)
17. ‘Allāma ‘Abd ar-Raḥmān Mubārakpūrī (1353 AH)
The second statement: the application of the decree of rebellion to the Khawārij
1. Imām A‘zam Abū Ḥanῑfa (150 AH)
2. Imām Shams ad-Dῑn as-Sarkhasῑ (483 AH)
3. Hafiẓ Ibn Ḥajar al-‘Asqalānῑ (852 AH)
4. Imām Aḥmad Raḍā Khān (1340 AH)
Reasons of the ḥadῑth Imāms about consensus on eliminating the Khawārij
1. Qāḍῑ ‘Iyāḍ al-Mālikῑ (544 AH)
2. ‘Allāma Ibn Taymiyya (728 AH)
3. Hafiẓ Ibn Ḥajar al-‘Asqalānῑ (728 AH)
The great reward for the troops fighting against the Khawārij terrorists
1. Ibn Habῑrah
The standpoint of ‘Allāma Anwar Shāh Kashmῑrῑ and ‘Allāma Shabbῑr Aḥmad ‘Uthmānῑ about the Khawārij
TODAY’S TERRORISTS ARE THE KHAWĀRIJ
1. Condemnation of the supporters of the Khawārij
2. Research work by Ibn Taymiyya about the perpetuation of the Khawārij
3. The terrorists are the Khawārij of our times
4. An important juristic issue: labelling the Khawārij terrorists is based on the Qur’ān and Sunna, not independent reasoning
THE PEACEFUL WAY OF STRUGGLE IN A
1. The Qur’ānic command to bid good and forbid evil
2. The collective struggle for commanding good and forbidding evil
3. The command to bid good and forbid evil in Prophetic traditions
4. The three grades of preventing evil
5. The meaning of preventing evil physically
6. The political and democratic struggle against injustice and oppressionRelated Links:
Osama bin Laden - Place in History : For several years people have speculated that Osama Bin Laden was dead, whether from a chronic kidney ailment, or blown to pieces in his Tora Bora redoubt in late 2001 as the US responded to 9/11. …
Bin Laden's Legacy: Options for Muslims: Bin Laden and the
leadership had one thing common; the misguided belief that; ‘End justifies the means’. But if we want to preserve our humanity, it nerve does. The Muslims may respond to the present crisis in two ways; either to follow the clear, unambiguous teachings and guidance from Qur’an and Sunnah to be successful in this and next world by attaining peace with dignity and honour or blindly follow the path leading to destruction by adhering to the concocted irrational pseudo ideologies of extremists satisfying their ambitions and desires. Option A: is rational, Option B is Irrational, emotional response ….Read full … US